and all the true Ministers of his word yea euery iot and tittle in the holy Scripture haue beene is and shall bee for euermore the fauour of life vnto eternall life vnto all those whose hearts GOD hath purified by true faith GOD of his mercy and speciall fauour towards them whom he hath appointed to euerlasting saluation hath so offered his grace especially and they haue so receiued it fruitfully that although by reason of their sinfull liuing outwardly they seemed before to haue beene the children of wrath and perdition yet now the Spirit of GOD mightily working in them vnto obedience to GODS will and commandements they declare by their outward deedes and life in the shewing of mercy and charitie which cannot come but of the Spirit of GOD and his especiall grace that they are the vndoubted children of GOD appointed to euerlasting life And so as by their wickednes and vngodly liuing they shewed themselues according to the iudgement of men which follow the outward appearance to bee reprobates and castawayes So now by their obedience vnto GODS holy will and by their mercifulnesse and tender pity wherein they shew themselues to bee like vnto GOD who is the fountaine and spring of all mercy they declare openly and manifestly vnto the sight of men that they are the sonnes of GOD and elect of him vnto saluation For as the good fruit is not the cause that the tree is good but the tree must first be good before it can bring foorth good fruite so the good deedes of men are not the cause that maketh men good but hee is first made good by the spirit and grace of GOD that effectually worketh in him and afterward he bringeth foorth good fruites The reasonable and godly as they most certainely know and perswade themselues that all goodnesse all bounty all mercy all benefites all forgiuenesse of sinnes and whatsoeuer can bee named good and profitable either for the body or for the soule doe come onely of GODS mercy and meere fauour and not of themselues Moreouer hee came in flesh and in the selfe same flesh ascended into heauen to declare and testifie vnto vs that all faithfull people which stedfastly beleeue in him shall likewise come vnto the same mansion place whereunto he being our chiefe Captaine is gone before Christ openly declared his obedience to his Father which as Saint Paul writeth was obedient euen to the very death the death of the Crosse. And this hee did for vs all that beleeue in him So pleasant was this facrifice and oblation of his Sonnes death which hee so obediently and innocently suffered that wee should take it for the onely and full amends for all the sinnes of the world And such fauour did he purchase by his death of his heauenly Father for vs that for the merit thereof if wee be true Christians indeede and not in word onely we be now fully in GODS grace againe and clearely discharged from our sinne The onely meane and instrument of saluation required of our parts is faith that is to say a sure trust and confidence in the mercies of God whereby wee perswade our selues that God hoth hath and will forgiue our sinnes that he hath accepted vs againe into his fauour that he hath released vs from the bonds of damnation and receiued vs againe into the number of his elect people not for our merits or deserts but onely and solely for the merits of Christs death and passion Christ died for our sinnes and rose againe for our iustification Why may not we that bee his members by true faith reioyce and boldly say with the Prophet Osee and the Apostle Paul Where is thy dart O death where is thy victory O hell Thankes bee vnto God say they which hath giuen vs the victory by our Lord Christ Iesus Apply your selues good friends to liue in Christ that Christ may still liue in you whose fauour and assistance if yee haue then haue yee euerlasting life already within you then can nothing hurt you Whatsoeuer is hitherto done and committed It is the holy Ghost and no other thing that doeth quicken the mindes of men stirring vp good and godly motions in their hearts which are agreeable to the will and commandement of God such as otherwise of their owne crooked and peruerse nature they should neuer haue That which is borne of the Spirit is Spirit As who should say Man of his owne nature is fleshly and carnall corrupt and naught sinfull and disobedient to God without any sparke of goodnesse in him without any vertuous or godly motion onely giuen to euill thoughts and wicked deedes As for the workes of the Spirit the fruits of Faith charitable and godly motions if he haue any at all in him they proceed onely of the holy Ghost who is the onely worker of our Sanctification and maketh vs new men in Christ Iesus His power and wisedome compelleth vs to take him for God omnipotent inuisible hauing rule in heauen earth hauing all things in his subiection and will haue none in counsell with him nor any to aske the reason of his doing For he may doe what liketh him and none can resist him For hee worketh all things in his secret iudgement to his owne pleasure yea euen the wicked to damnation saith Salomon All spirituall gifts and graces come specially from God he spâ—â—ed not from any paine and trauaile that might doe vs good To this our Saniour and Mediatour hath God the Father giuen the power of heauen and earth and the whole iurisdiction and authoritie to distribute his goods and gifts committed to him for so writeth the Apostle To euery one of vs is grace giuen according to the measure of Christs giuing This knowledge and feeling is not in our selfe by our selfe it is not possible to come by it a great pitie it were that we should lose so profitable knowledge Let vs therefore meekely call vpon that bountifull spirit the holy Ghost which proceedeth from our Father of mercy and from our Mediator Christ that hee would assist vs and inspire vs with his presence that in him wee may bee able to heare the goodnesse of God declared vnto vs to our saluation For without his liuely and secret inspiration can we not once so much as speake the Name of our Mediator as Saint Paul plainely testifieth No man can once name our Lord Iesus Christ but in the holy Ghost Much lesse should wee bee able to beleeue and know these great misteries that bee opened to vs by Christ. Saint Paul saith that no man can know what is of God but the Spirit of God As for vs saith he we haue receiued not the spirit of the world but the spirit which is of God for this purpose that in that holy spirit wee might know the things that bee
3 There is a pre-determined and certaine number of the Predestinate which can neither be augmented nor diminished 4 Qui non sunt Praedestinati ad Salutem necessario propter peccata sua damnabuntur 4 Those who are not Predestinated to Saluation shall be necessarily Damned for their sinnes 5 Vera viva iustificans Fides Spiritus Dei iustificantis non extinguitur non excidit non euanescit in Electis aut finaliter aut totaliter 5 A true liuing and iustifying Faith and the Spirit of God iustifying is not extinguished it falleth not away it vanisheth not away in the Elect either finally or totally 6 Homo vere Fidelis id est Fide iustificante praeditus certus est plerophoria Fider de Remissione peccatorum suorum salute sempiterna sua per Christum 6 A man truely Faithfull that is such â—one who is endued with a iustifying Faith is certaine with the full assurance of Faith of the Remission of his Sinnes and of his Euerlasting Saluation by Christ. 7 Gratia salutaris non tribuitur non communicatur non conceditur vniuersis hominibus qua seruari possint si velint 7 Sauing grace is not giuen is not Communicated is not granted to all men by which they may be saued if they will 8 Nemo potest venire ad Christum nisi datum ei fuerit nisi Pater eum traxerit omnes homines non trahuntur a Patre vt veniant ad Filium 8 No man can come vnto Christ vnlesse it shall be giuen vnto him and vnlesse the Father shall draw him and all men are not drawn by the Father that they may come to the Sonne 9 Non est poâ—itum in arbitrio aut poâ—estate vniuscâ—iusque hominis servari It is not in the Will or Power of euery one to be saued These Articles of Lambheth how euer some may chance to slight them as the Resolutions of some priuate mâ—n yet they were vnanimously composed and approued by both our Right Reuerend and Learned Archbishops Whitgift and Huâ—ton by the Bishops of London and Bangor and by sundry other of our most eminent Diuines and that not rashly or vnadvisedly but vpon serious debate and mature deliberation and being afterwards sent to the Vniuersitie of Cambridge for the allaying of some Arminian Controuersies there raysed by master Barret whose publique Recantation I haue heere inserted and abetted by one Peter Baro a Frenchman Lady Margarets Professor in that Vniuersitie they were there receiued with such an vnanimous approbation of the whole Vniuersitie that those Arminian Tenents were foorthwith abandoned and Baro forced to forsake his place since whose departure to this present the Diuinitie Professors of this our Famous Vniuersitie haue constantly adhered to these Conclusions as the vndoubted Doctrine of the Church of England What respect the Reformed Churches abroad haue giuen to these Articles or Assertions Let famous Thysius who hath twice published them Hardrouici 1613. and quoted the Fathers to them together with learned Bogerman President of the late famous Synod of Dort in his 107. and 108. Notes vpon the second part of Grotius Franâ—keâ—â— 1614. p. 183. 184. testifie who both recite and repute them as the receiued and vndoubted Doctrine of the Church of England What approbation they haue had with vs at home their vnanimous approbation by the Vniuersitie of Cambridge at first their insertion into the Articles of Ireland agreed vpon by the Archbishops and Bishops and the rest of the Clergie of Ireland in their Conuocation holâ—en at Dublin 1615. where all or most of them are recited verbatim as any man may see that will compare them The mentioning of them in the Conference at Hampton Court where his Maiestie of blessed memory was moued to insert them into the Bookâ— of Articles and vnderstanding not what these Assertions of Lambheth were was informed that by reason of some Controuersies arising in Cambridge about certaine points of Diuinitie my Lords Grace of Canterbury assembled some Diuines of especiall note to set downe their opinions which they drew into nine Assertions and so sent them vnto the Vniuersitie for the appeasing of those quarrels Their honourable recitall by the late Reuerend and learned Bishop of Chichester Doctor Carlton in his Examination of Master Mountagues Appeale Edition 2. cap. 2. pag. 8. 9. 10. By learned Doctor Benefield De Perâ—euerantia Sanctorum lib. 1. cap. 15. p. 162. to 167. By Maâ—â—er Francis Rouse in his Doctrine of King Iames p. 〈◊〉 〈◊〉 Mr. Iohn Browne in his Appendix to the Life of Queene Elizabeth where they are likewise Printeâ— By Mr. Thomas Vicars in his Pusillies Grex Oxoâ—iae 1627 p. 31. By Abdias Asheton in Vita Gulielmi Whitakeri Cantabrigiae 1599. p. 43. who all repute and deeme them the Orthodox and vndoubted Doctrine of the Church of England All these recited Euidences I say doe abundantly confirme the truth the honour and Orthodox Authority of these Articles or Assertions which were neuer yet impeached by any Orthodox English Diuine as different from oâ—â— 39. Articles or varying from the receiued Doctrines of our Church And therfore especially since the Articles of Ireland thus approue them we may safely embrace them as the vndoubted and anciently receiued Doctrines of our English Church Articles of Religion agreed vpon by the Archbishops and Bishops and the rest of the Cleargie of Ireland in the Conuocation holden at Dublin in the yeere of our Lord God 1615. 11 GOd from all eternitie did by his vnchangeable counsell ordaine whatsoeuer in time should come to passe Yet so as thereby no violence is offred to the wills of the reasonable creatures and neither the libertie nor the contingencie of the second causes is taken away but established rather 12 By the same eternall counsell God hath predestinated some vnto life and reprobated some vnto death of both which there is a certaine number knowen only to God which can neither be increased nor diminished 13 Predestination to life is the euerlasting purpose of God whereby before the foundations of the world were layed he hath constantly decreed in his secret counsell to deliuer from curse and damnation those whom he hath chosen in Christ out of mankinde and to bring them by Christ vnto euerlasting saluation as vessels made to honor 14 The cause mouing God to predestinate vnto life is not the foreseeing of faith or perseuerance or good workes or of any thing which is in the person predestinated but onely the good pleasure of God himselfe For all things being ordained for the manifestation of his glory and his glory being to appeare both in the works of his Mercy and of his Iustice It seemed good to his heauenly wisedomee to choose out a certaine number towards whom he would extend his vndeserued mercy leauing the rest to be spectacles of his iustice 15 Such as are predestinated vnto life be called according vnto Gods purpose his spirit
of Cambridge section 6. where our 17. Article is likewise quoted for to warrant it Our learned godly Martyrs in the Regiment of King Henry the VIII haue suffraged to this Tenent witnesse Master VVilliam Tyndalls Parable of the Wicked Mammon page 80. Col. 2. Answere to Master Moores fourth Booke cap. 10. page 329. Master Iohn Frith A Mirrour to know thy selfe page 84. and learned Doctor Barnes That Freewill of her owne strenth can doe nothing else but sin page 270. 271. 274. 276. to 283. where this point is largely handled Our learned Diuinitie Professors in King Edwards dayes are full and copious in this point witnesse Peter Martyr in his Comment in Epist. ad Romanos cap. 9. Tiguri 1559. page 697. 718. and Locorum communiuns Classis 3. cap. 1. sect 15. 28. to 32. 36. being Lectures read in the Uniuersitie of Oxford by King Edwards appointment and earnestly desired by diuers of the Vniuersitie for the presse as himselfe records in his Epistle Dedicatorie together with Master Martin Bucer in his Commentarie on the selfesame Chapter ver 11 to 24. Whence eminent Doctor VVhitakers in his Cygnea Cantio pa. 15. informes vs That Peter Martyr and Martin Bucer of honourable memorie did professe this Doctrine of absolute and irrespâ—ctiue Reprobation in both our famous Vniuersities and that our Church which was most abundantly watered with the fountaines of these two eminent Diuines in the dayes of King Edward the VI â—â—d alwayes hold it since the restitution of the Ghospell to her This then was the receiued Doctrine of our Church in King Edwards dayes as our 17. Article which was then composed together with our Homelies forequoted will euince there being no approued Writer of our Church now extant that did oppugne it in that age and should we begin to doubt it now If any obiect that Master Iohn Bradford in his Summe of the Doctrine of Praedestination and Reprobation affirmes that our owne wilfulnesse sinne and contemning of Christ are the cause of Reprobation therefore this doctrine was not then so generally receiued I answere First that Master Bradfords explanation of himselfe in the subsequent liâ—es will take off this obiection For he informes vs that he speakes only of the second cause of Reprobation that is of the execution not of the Decree of Reprobation which is onely sinne not of the first cause of it the thing we haue now in quaestion which we cannot comprehend it being the vnsearchable will of God which we should not search into further then God doth giue vs leaue in his VVord Secondly that Master Bradford speakes this onely to silence Reprobates and damned men aduising them to looke first vpon their owne sinnes which bring damnation and Gods hatred on them not vpon Gods secret Decree of Reprobation which as it doth not impose a necessitie of sining vpon men so it neuer brings daâ—â—ation on them but for sinne M. Bradford then speaking only of the actuall execution of Reprobation not of the Decree it selfe of the secondary cause of it not of the first which is onely the vnsearcheable will of God makes wholy for our present Tenent not against it The selfe-same answere may be giuen to that of Bishop Hooper in his Epistle to the Christian Reader praefixed before his Declaration of the Commandements where he writes thus The cause of reiection or damnation is sinne in man which will neither receiue the promise of the Gospell c. Where reiection is put for the execution of Reprobation or actuall damnation as this disiunctiue or explanatorie coniunction or the cause of reiection or damnation and this marginall note The cause of damnation in man annexed to it due infalliblie demonstrate of which euery man doth readily acknowledge sinne to be the onely cause not for the Decree of Reprobation which hath no other primarie moouing or impulsiue cause but Gods meere will and pleasure these writers then make wholy for vs not against vs if rightly vnderstood This was the constant Tenent and resolution of our eminent Diuines in Queene Elizabeths dayes witnesse Iohn Veron his Fruitfull Treatise of Praedestination and the Apologie for the same where it is largely proued all obiections and cauils against it being there fully answered witnesse Master Iohn Fox his Martiriologe page 1506. line 50. Master Thomas Palfryman Treatise of heauenly Philosophy cap. 7. Master Iames Price his Fanne of the Faithfull cap. 1. 3. 10. 11. 12. 13. 14. Master Iohn North-brooke his Poore mans Garden cap. 1. Master Arthur Gurney his Fruitfull Dialogue betweene Reason and Religion fol. 38. to 42. Master Anwicke his Meditations of Gods Monarchie and the Deuils Kingdome cap. 6. 7. Learned Doctor Fulke and Master Cartwright Answere to the Rhemish Testament Notes on Rom. 9. sect 2. 3. 5. Master Edward Deering on the Hebrewes Lecture 9. Reuerend and godly Bishop Babington Sermon at Pauls Crosse 1590. part 1. and learned Matthew Hutton Arch-Bishop of Yorke De Electione Reprobatione Commentatio together with Arch-Bishop Whitguift and all those learned Praelates Doctors and Diuines who composed the Assertions of Lambheth and Barrets Recantation Iudicious and solid Doctor VVhitakers in his Cygnea Cantio page 3. to 18. Master VVilliam Perkins his Treatise of the Order of causes of Election and Reprobation cap. 7. 50. 51. Tom. 1. page 16. 95. 114. his Exposition on the Creedâ— p. 277. to 299. and Treatise of Predestination Tom. 2. page 608. to 641. his Exposition on the Epistle of Iude ver 4. Tom. 3. page 516. 517. and Master Iohn Hills Life euerlasting lib. 5. p. 599. to 612. where this our praesent Assertion is punctually maintained Of learned King Iames himselfe Meditation on the Lords Prayer and Conference at Hamptâ—n Court page 30. 43. Of Doctor Robert Abbot late Bishop of Salisbury and Diuinity Professor in Oxford Oratio quarta De Veritate gratiae Christi October 1615. sect 6. Of Doctor Iohn VVhites Way to the Church Digression 41. sect 44. 45. 49. and Defence of the way cap. 25. sect 10. to the end where this point is learnedly handled Of Doctor Francis VVhite now Bishop of Norwitch in his Orthodox cap. 8. paragraph 1. 2. Of Doctor Crackenthorpe in his Sermon of Praedestination Of Doctor VVillet in his Commentary on Romans 8. Controuersie 16. cap. 9. Controuersie 7. 9. 10. 11. and Synosis Papismi page 881. 882. 913. 920. Of Doctor Field Of the Church-Booke 1. cap. 4. Of Doctor Ames Coronis ad Collationem Hagiensem Articulus 1. and 2. Of Doctor Benefield De Perseuerantia Sanctorum lib. 2. cap. 18. 20. Of Doctor Prideaux De Absolut Decreto Lectura 1. Of Master Thomas VVilson Exposition on Romans cap. 9. v. 11. 12. to 27. and cap. 11. ver 7. Of Master Thomas Rogers Analysis on the 17. Article Proposition 4. and 5. Of master Samuel Crooke in his Guide â—ect 4. and 9 Of Master Elnathan Parre Groâ—â—ds of Diuiniâ—â— page 211. to 309. Of Master Paule â—ayne Commentarie
conuert and be saued when they will themselues hee therefore that maintaines this Doctrine of Free-will or vniuersall and sufficient grace le ts loose the raines to all prophanesse wickednesse securitiâ— and licenciousnesse that the hearts of men can harbor Fifteenthly it placeth all men in an equall ballance and sutable condition it makes the Pagan and the Christian the godly and vngodly the Elect and Reprobate all alike since all of them may be aequally saued aequally damned if they will Now what can be more derogatory to Gods especiall and peculiar loue more discomfortable vnto all good Christians more aduantagious vnto Satanmore gratefull vnto all licencious persons or more pernicious to mankind it selfe then thus to plucke vp all the stakes and bounds of Gods aeternall fore-limiting and irremouable Decrees to throw downe all the hedges and inclosures of his more speciall loue to lay them common vnto all without distinction and so to place the saluation estates and spirituall conditions of all men in an aequipage which God himselfe and all Diuines haue rancked into different orders Sixteenthly it not onely takes away repentance and saluation it selfe but euen the very possibility and hopes of all repentance and saluation from the sonnes of men For if our conuersion saluation grace and glorie are thus suspended on our most impotent depraued vnconstant and perfidious wills what man can once be saued If it were past the power of our father Adam in his first and purest state to keepe himselfe from falling or his soule from ruine though hee had a power not to sinne needes then must it be impossible for any of the weake depraued progenie of Adam who haue a necessitie of sinning since his fall by any generall grace or power of their owne to raise conuert to keepe or saue themselues from endlesse condemnation into which they could not chuse but fall had they no supporter but themselues Were our graces portions saluation and inheritances in the tuâ—â—lage or wardship of our wills alone what flesh what person could be saued Her then that thinkes himselfe secure in his owne possession let him imbrace this Free-will Doctrine and so perish with it but let all who would be sure of their owne saluation as it is onely alwayes sure in Gods custodie quite renounce it since the vndoubted ship wracke and damnation of mankinde is the vneuitable consequence the onely benefit that attends it Seuenteenthly it ineuitably depriues all Infants of saluation who want both knowledge to discerne and will for to desire it because they know not what it meanes Eighteenthly it reuiues the old Pelagian Tenent that a man may liue and keepe himselfe without sin For if men haue such an abilitie of will or grace as to conuert or change their hearts whiles they are held captiues vnder sinne and Sathans bondage which is the greater much more being thus rescued from the power of sinne may they keepe themselues vnspotted from it which is in truth the lesse if men may master sinne in its greatest strength much more may they totally suppresse it being wounded Nineteenthly it makes grace more ample then the Decree of Gods Election or the inward or outward meanes of grace God hath not actually Decreed to saue or call all men alike neither hath he tendred or purposed to offer effectuall or soule-sauing meanes of grace to all men this Scripture this experience witnesse and if it were not so I see no reason but all men should be saued all conuerted since Gods Decrees are true and neuer fall to ground for want of execution Either therefore wee must admit an vniuersall Election of all men vnto life a dreame an haeresie long since exploded by all reformed Churches or disclaime this strange Chymera of vniuersall grace a monster in Diuinitie else we must make grace more ample then Gods Decree of grace and so the effect more general then its cause which were a grosse absurditie Twentiethly it makes vniuersall or sufficient grace which is no true sauing grace the genetrix or parent of speciall sauing and effectuall grace which differs toto genere from it as an vnnaturall and strange production as togather grapes of thornes or figges of thistles Such as the mother is such is the daughter such as the cause is such is the effect such as the tree is such is the fruite that which is borne of the flesh is flesh and that only is spirit which is borne of the spirit Either then this vniuersall grace is sauing grace which cannot be for then all men should bee saued by it yea grace it selfe against all rules of reason should be the cause and author of it selfe or else it cannot be the author or procurer of true sauing grace which so farre differs from it both in kind and eminency Furthermore it baptizeth mans naturall freedome with the name of grace For what else is vniuersall grace but the the very naturall abilities of mans will If it be grace in truth as well as in name how then is it deriued vnto all men in the same Geometricall proportion or degree when as all other graces are peculiar vnto some and vnaequally distributed vnto most that haue them There is not a text in Scripture not a Pelagian or Arminian now in nature that can shew me either warrant or example of any one sauing or common grace that was euer yet in the same aequality conferred vpon all men and shall wee begin to â—orge such graces now But to passe on further and to search into the very depth and bottome of this praetended grace I would demand of any Arminian this one Quaere Whether this vniuersall sufficient grace which I take to be nothing else but a power or facultie in the will to regenerate and transforme the soule or to embrace Christ Iesus and apply his merits when the Gospell offers them be a natiue and inherent faculty of the will or onely an aduentitious acquisite or infused quality not borne not produced with it If the former onely it is verily then no grace but nature if the latter then it must either bee an acquisite deriuatiue or an infused quality If acquisite either by art or industrie of our owne then it can be neither vniuersall nor sufficient it being proportionably originally on none acquisitely in few since few men seeke it fewer purchase it If deriuatiue not from our Parents not from Adam for then it were not grace but nature not from Christ or from his Spirit for they deriue grace only to their liuing and beleeuing members not generally vnto all that by meanes which are neither coÌ„mon nor effectuall vnto all not immediatly If by infusion only without meanes I pray what Scripture proues it if any then shew it if none let none beleeue it But if it be thus generally infused then tell me how or when whether with the soule or after it whether in the embrio infancy
Appeale pleadeth against the Articles of Lambheth and iustifieth the Doctrine of Barret Baro and Thomson auerring the same to be the Doctrine of the Church of England This he doth not by naming of those men whose names he knew would bring no honour to this cause but by laying downe and iustifying their doctrines and suggesting that they who maintained the doctrines contained in the Articles of Lambheth are Caluinists and Puritanes So that those Reuerend Arch-Bishops Whitgift and Hutton with the Bishops of our Church who then liued are in his iudgement to be reiected as Puritans The question is Whether of these two positions wee must now receiue for the doctrines of our Church that which Barret Baro and Thompson would haue brought in which doctrines were then refuted and reiected by our Church Or that doctrine which the Bishops of our Church maintained against these men which doctrine hath been since vpon diuers occasions approued If ther were no more to be said I dare put it to the Issue before any indifferent Iudges Thus far this reuereÌ„d Bp. whose testimony alone might sufficiently determine our present Controuersie The third witnesse is Doctor Samuel Ward in his Concio ad Clerum preached in St. Maries in Cambridge Ianuary 12. 1625. page 45. This also saith he I can truely adde for a conclusion that the Vniuersall Church hath alwayes adhaered to St. Augustine in these points speaking before of some Anti-Arminian conclusions all which are fully related in his Suffragium Brittanorum annexed to this Clerum euer since his time till now the Church of England also from the beginning of reformation and this our famous Academie with al those who from thence till now haue with vs enioyed the Diuinity Chaires if we except one forraigne French man to wit Peter Baro one I say who by the vigilancy of our Ancestors and the large authority of the most Reuerend Arch-Bishop Whitgist was compelled to renounce his chaire haue likewise constantly adhaered to him And if to him then certainly to vs as the 2. part of his 7. To me which makes wholy for vs will infallibly euidence By these three seuerall testimonies it is abundantly euident that our Diuinity Professors and first reformers of Religion in King Edward the 6. his dayes our Reuerend and learned orthodox Diuines that either suffered or escaped Martyrdome in Queene Maries dayes our Bishops Diuines and learned Cleargie who composed our Articles in Queene Elizabeths dayes our famous Vniuersities of Oxford and Cambridge with all their Diuinity Professors from the beginning of reformation to this present excepting Baro who was conuented and in a manner expelled for his erronious Tenents together with the whole Church of England from her first reformation to this instant haue constantly approued vnanimously embraced and resolutely maintained our Anti-Arminian conclusions as the vndoubted resolutions and Doctrines of our English Church and will any man now be so audaciously absurd as to call them into question whether they are the Doctrines of our Church or no Not to speake of Master Samuel Ward or Master Carpenter or M. Deubtie or other of our late vnrecited writers who condemne Arminianisme in the grosse not yet to mention any of the fore-quoted Authors my 4th Euidence to proue our Anti-Arminian Tenents the vndoubted Doctrines of our Church is the authorized translating and printing in our English dialect not only of St. Augustines cheife workes against the Pelagians but euen of Caluin Beza Zanchius Bucaniâ—â— Trelcatius Bastingius Vrsin Kimedoncius Piscator Fayus Olenian Iunius Reniger and Moulins workes against the Pseudo-Lutherans and Arminians who passe for orthodox and approued Authors in our Church whom some stile a Caluinist Certainely if the Doctrine of our English Church were various from these Authors Tenents they being the greatest Anti-Arminians this day exstant their names would neuer be so venerable their workes not so highly esteemed in our Church as to be thus englished authorized sold and printed here among vs as we know they are without controll Since then our Church hath thus indenized and adopted these forraigne Authors with their Anti-Arminian Writings since she thus claimes them for and rankes them with her owne her Doctrines questionlesse are the same with theirs and so wholy ours not our Arminian Opposites whom all these pointblancke oppugne You haue seene now pious Readers what plentifull numerous punctuall full and faire Euidences Records and witnesses of all sorts and ages our Anti-Arminian Tenents haue produced to vindicate and proue themselues the ancient established professed resolued and vndoubted Doctrines of the Church of England Let vs now examine on the other side what euidences what testimonies these Arminian Errors can rake vp together to intitle themselues vnto our Church First of all they haue none of the fore-quoted Articleâ— Homâ—lies Common prayer Booke Chatechismes Synâ—d or Recantation no publike record or monument of our reformed Church to iustify them Yea all these as our Church hath alwayes hitherto expounded them doe positiuely condemne them for insufferable and branded Errors Secondly there is neuer a Martyr neuer a Diuinity Professor in either of our Vniuersities Baro a spurious Frenchman excepted neuer an orthodox or approued English Writer that I know off from the beginning of Reformation to this instant that can giue in any euidence in one particular point much lesse in all points on their side being rightly vnderstood where as we haue produced a whole Century of Authors if not more against there The only Authors that they can produce and those but partiall maimed and obscure witnesses not intire or perspicuous are Peter Baro in Queene Elizabeths Thompson in King Iames and M. Mountague and Iackson in King Charles his raigne men branded and condemned in our Church The first of these being an exortique Frenchman was solemnely conuented and censured for his erronious Bookes and Tenents first at Lambeth by the composers of the Lambheth Articles and afterwards in the Vniuersity of Cambridge by all the heads of Houses vpon the complaint of diuers Batchellors of Diuinity vpon which heâ— was forced to forsake that Vniuersity and our Kingdome too This branded and illegall witnesse then being at the very best a forraigner doth only marre not helpe their cause The second was but an Anglo-Belgicus a dissolute ebrious and luxurious English-Dutchman his Booke was denyed Licens here as being contrary to the Doctrine of the Church of England and being printed at Leyden after his death for want of licens here it was presently refelled by a reuerend and learned Prelate of our Church Doctor Robert Abbot Bishop of Salisbury whose Booke now extant was imprinted by authority and dedicated to our royall Soueraigne then Prince of Wales If then the life or posthumus Booke of this second Witnesse be examined his testimony will but cast not further not aduance their right The third of these Witnesses who was lately rumored to disclaime his testimony and